Constructing Solidarity offers a critical path toward the transformation of white worldviews, theologies, ethics, and praxis for scholars, activists, religious leaders, and those seeking guidance.

Rebecca Todd Peters argues for an ethic of solidarity as a new model for how people of faith in the first world can live with integrity in the midst of global injustice and shape a more just future. Solidarity Ethics seeks to address the economic and social structures of our globalized context. Peters argues for a concrete ethics rooted in the Christian tradition of justice and transformation deeply informed by solidarity and relationality. Utilizing these theologically rich resources, an ethics of relational reflection, action, and construction is provided as an avenue for building viable strategies for social transformation.

This book delineates a vision that moves beyond a politics of divisiveness toward a new way of constructing lives together throughout the world. Sturm's "politics of relationality" is an alternative to classical liberalism and cultural conservatism. It calls for mutual respect and creative dialogue, promoting a principle of justice as solidarity. Sturm develops a radically reconstructive approach to a wide range of social issues: human rights, affirmative action, property, corporations, religious pluralism, social conflict, and the environment. Solidarity and Suffering: Toward a Politics of Relationality is infused with a spirituality of compassion, suggesting that, in their core meanings, justice and love coalesce.

Constructing Solidarity offers a critical path toward the transformation of white worldviews, theologies, ethics, and praxis for scholars, activists, religious leaders, and those seeking guidance.

"The author provides an ethical framework for the "culture of encounter" that Pope Francis calls us to build"--

Accounts of solidarity typically defend it in teleological or loyalty terms, justifying it by invoking its goal of promoting justice or its expression of support for a shared community. Such solidarity seems to be a moral option rather than an obligation. In contrast, A Moral Theory of Solidarity develops a deontological theory grounded in equity. With extended reflection on the Spanish conquest of the Americas and the US Civil Rights movement, Kolers defines solidarity as political action on others' terms. Unlike mere alliances and coalitions, solidarity involves a disposition to defer to others' judgment about the best course of action. Such deference overrides individual conscience. Yet such deference is dangerous; a core challenge is then to determine when deference becomes appropriate. Kolers defends deference to those who suffer gravest inequity. Such deference constitutes equitable treatment, in three senses: it is Kantian equity, expressing each person's equal status; it is Aristotelian equity, correcting general rules for particular cases; and deference is 'being an equitable person, ' sharing others' fate rather than seizing advantages that they are denied. Treating others equitably is a perfect duty; hence solidarity with victims of inequity is a perfect duty. Further, since equity is valuable in itself, irrespective of any other goal it might promote, such solidarity is intrinsically valuable, not merely instrumentally valuable. Solidarity is then not about promoting justice, but about treating people justly. A Moral Theory of Solidarity engages carefully with recent work on equity in the Kantian and Aristotelian traditions, as well as the demandingness of moral duties, collective action, and unjust benefits, and is a major contribution to a field of growing interest.

Josh Morris privileges the voices of veterans to argue that returning soldiers need families, friends, and religious communities to listen to their stories with compassion to avoid amplifying the effects of moral injury. When society greets returning soldiers in ways that reinforce cultural norms that frame military service as heroic, rather than acknowledging its ambiguities and harmful effects, it exacerbates moral injury and keeps veterans from resolving inner conflicts and coping effectively with civilian life. Morris, a military chaplain and veteran who served in Afghanistan, knows these difficulties first hand. Using stories from other veterans, Morris helps us see how cultural assumptions about military service can complicate moral injury and a veteran's return home. Drawing from liberation theologies, ideology critique, and Antonio Gramsci's advocacy for the working class, the book suggests useful perspectives and spiritual care resources for military chaplains, religious leaders, caregivers, and concerned civilians. Morris argues that military chaplains are uniquely positioned to help returning soldiers resist the amplification of existing moral injury. Moving from “thank you for your service” to liberative solidarity can galvanize resistance and make change possible.